The Life of Caleb Bingham. Jean G

Total Page:16

File Type:pdf, Size:1020Kb

The Life of Caleb Bingham. Jean G University of Massachusetts Amherst ScholarWorks@UMass Amherst Masters Theses 1911 - February 2014 1943 The life of Caleb Bingham. Jean G. Yereance University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/theses Yereance, Jean G., "The life of Caleb Bingham." (1943). Masters Theses 1911 - February 2014. 2706. Retrieved from https://scholarworks.umass.edu/theses/2706 This thesis is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Masters Theses 1911 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. * UMASS/AMHERST * Hi ill; ill 1 Hi II 1 ! HI! nlil 11 312066 0319 1621 3 FIVE COLLEGE DEPOSITORY THE LIFE OF CALEB BINGHAM mm aaiwm*-. YEREANCE - 1943 THE LIFE OF CALEB BINGHAM .. •? BY JEAN G. YEHEANCE A thesis submitted in partial fulfillment of the requirements for the Master of Science Degree Massachusetts State College 1943 TABLE OF CONTENTS iii - TABLE OF CONTENTS Page Table of Contents • ..iii List of Illustrations. iv Introduction. 2 CHAPTER I-The Youth of Caleb Bingham .... 5 CHAPTER II-Boston and the Bingham School ... 16 CHAPTER III-Bingham and the Boston Public Schools. 31 CHAPTER IV-The Bookstore and Social, Religious, and Political Activities. 57 CHAPTER V-Early American Textbooks. 80 CHAPTER VI-Grammars and Spellers. 90 CHAPTER VII-Readers.114 CHAPTER VIII — Other Books.138 CHAPTER IX-Conclusion.152 APPENDIX A-French Letter written by Bingham • 159 APPENDIX B-Rules and Regulations of the Association of Boston Booksellers • 160 APPENDIX C-List of Books presented by Bingham to the Town of Salisbury.165 BIBLIOGRAPHY 168 iv - LIST OF ILLUSTRATIONS Page Map of Boston in 1769 . 17 Title Page of The Young Lady's Accidence ..... 96 Page from The Child* s Companion.110 Title Page of the American Preceptor.120 Page from the American Preceptor.123 Title Page of An Astronomical and Geographical Catechism. 140 THE LIFE OF CALEB BINGHAM Introduction There are very few persons living today to whom the name Caleb Bingham means anything} yet a century and a half ago it was familiar to schoolchildren throughout the United States. He was known chiefly as a teacher and as the author of textbooks which were used extensively in this country. So short is the human memory, however, that all but the barest traces of the life and work of this man have dis- appeared. What has remained are copies of his textbooks, brief family and official records, and a short memoir written in 1850 by his loyal friend and associate, ¥/illiam B. Fowle. Caleb Bingham is usually given a paragraph or two in books dealing with education in the early days of the American nation, but he deserves more than this. Through his textbooks he had a direct effect upon the educational methods and the subject matter of many American elementary schools for several generations} through his own teaching he influenced for over twelve years the many children in his care} and largely through his efforts the Boston school system was reformed. A man who has been as important and as influential as Caleb Bingham does not deserve to be forgotten. His - 3 - educational theories and activities should be studied for the light which they can shed upon early American educa¬ tion and for any suggestions which may be of use today. Because education is a social thing in which the whole life and personality of the educator is a vital factor, one should have a complete picture of the man. This I have attempted to do, to show Caleb Bingham not solely as a teacher, but as a man whose varied activities in¬ fluenced the important part which he played in the edu- cational development of our country. CHAPTER I THE YOUTH OF CALEB BINGHAM Chapter I The Youth of Caleb Bingham Salisbury is a picturesque little town lying among small lakes and mountains in the very northwestern corner of Connecticut. Although there are some industries located there, it is primarily an agricultural district, and the population of the town is today only 2,767.^* The first settlers of Salisbury were Dutchmen who came over from the valley of the Hudson and Englishmen who found the eastern part of Connecticut becoming too crowded for their tastes 5 and by the year 1740 there were about sixteen families, probably not over one hundred people, living there. In the following year, o the town was incorporated. At this time the Indians were still active in this areaj and, though there were no actual conflicts, the frontiersmen attended church fully armed, and a guard was stationed at the door. Even as late as 1742 there were disputes with the Indians as to land claims in Salisbury, and one Daniel Edwards was appointed to purchase from the Indians two 1. Workers of the Federal Writers' Project, Connecticut, p. 419. 2. Historical Collections Relating to the Town of Salisbury, p. 132. 3. Ibid., p. 127* - 6 - square miles at the northeast corner of the town in ex- A change for two blankets. The Indians gradually disappeared, however, and the town grew rapidly. In 1755, the taxable estate amounted to £9988. 4s- 6d. and a year later the popu- g lation was estimated at 1100. By 1774, there were 1,936 white and forty-four colored inhabitants.^ It was in this little country town, still almost in the frontier stage of development, that Caleb ' Q Bingham was born, probably on the 15th of March, 1757. He came of sturdy English stock. Thomas Bingham had migrated from Sheffield, England to America in 1660 - at the age of eighteen - and had finally settled in Windham, Connecticut in 1671.4 5 6 7 8 9 The land records of the 4. Samuel Church, A Historical Address, p. 12. 5. Ibid., p. 20. 6. Historical Collections, p. 132. 7. Samuel Church, op. cit., p. 21. 8. T.A* Bingham in The Bingham Family in America gives Caleb's date of birth as either March 15, 1767 or April 18, 1760. The cause of this confusion is not clear. All other authorities (Fowle, Chapman, D.N.B.) give the 1757 date. The geneology is also uncertain of the date of his death, but Fowle sets it definitely. 9. C«D. Bingham, The Bingham Geneology, p. 3. - 7 - town of Salisbury show that on the 11th of December, 1745, Jabez Bingham (probably Thomas’s grandson) of Windham County was granted 250 acres in Salisbury “near Thomas Knowles Grant and land of Elias Reed of Stamford”. The “consideration” was £520.1(^ Three of Jabez Bingham’s sons came to Salisbury and lived on this land under the mountain. Caleb Bingham was probably born here, for it was not until after his birth that his father, Daniel, the fourth son of Jabez bought a farm about three miles north of Salisbury between the beautiful Y/ashinee and Washining Lakes.1- On his mother’s side, Caleb was a descendant of Roger Conant, who came from England to Salem in 1624 to promote the settlement of the new country. His son Exercise had two sons, Josiah and Caleb, and moved to Connecticut. Caleb's youngest daughter, Hannah, married Daniel Bingham12 (probably in 1745)13 and came with him to Salisbury in 1750. As was customary in those days, the family of Daniel and Hannah Bingham was large* there were at least 3.0. Historical Collections, p. 27. 11. Church, op. cit., p. 79. 12. W.B. Fowle, Memoir of Caleb Bingham, p. 325. 13. T.A. Bingham, op. cit. i p. 321. - 8 - five boys and two girls who lived, and several more children died in infancy.1^ The Binghams were well known in the vicinity, and one historian has stated: "Of the Binghams it was once said, that they and their kindred constituted half of the population in the northern section of the town."16 Caleb was the sixth child and second son of Daniel* It is not difficult to imagine the type of childhood that he enjoyed at the farm* for with only two sons in the family there would be many chores and odd jobs to be done. The harder work was probably left to the older boy, Daniel Jr., however, because Caleb seems to have been a rather delicate child. His sisters recalled that "Caleb was a slender boy, while his brother Daniel was unusually robust."16 This early indication is signifi¬ cant, for throughout his life he had rather frequent lapses into ill-health and never seemed to be particular¬ ly strong. Daniel was seven years older than Caleb, and this fact, together with his rather poor health, probably caused the younger boy to resort frequently to 14. Historical Collections, passim. 15. Church, op. cit., p. 79. 16. Quoted in Fowle, op. cit., p. 325. - 9 - his books during his leisure rather than to the more strenuous games of the older boys. His youth was happy, however, and he had the type of affection for his native town that usually comes only from pleasant associations. Fowle states: "The homestead came into the possession of Caleb, whose local attachment induced him, much against his interest and the advice of his family, to buy out the other heirs, and erect a somewhat expensive house adjoin¬ ing the old mansion in which he had spent his youth.nl7 Caleb's early education was probably obtained at home and at the village school, but there are no records to prove this fact. There undoubtedly was a school in Salisbury, however, for Connecticut had required town schools for some years, and in 1750 had enacted a school law requiring that: "Towns of 70 families, having but one ecclesiastical society and ecclesiastical societies that have 70 families shall maintain, at least, one good school for eleven months of the year.
Recommended publications
  • Eleazar Wheelock and His Native American Scholars, 1740-1800
    W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1999 Crossing Cultural Chasms: Eleazar Wheelock and His Native American Scholars, 1740-1800 Catherine M. Harper College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the Indigenous Studies Commons, and the Other Education Commons Recommended Citation Harper, Catherine M., "Crossing Cultural Chasms: Eleazar Wheelock and His Native American Scholars, 1740-1800" (1999). Dissertations, Theses, and Masters Projects. Paper 1539626224. https://dx.doi.org/doi:10.21220/s2-0w7z-vw34 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. CROSSING CULTURAL CHASMS: ELEAZAR WHEELOCK AND HIS NATIVE AMERICAN SCHOLARS, 1740-1800 A Thesis Presented to The Faculty of the Department of History The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts by Catherine M. Harper 1999 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts Catherine M.|Harper Approved, January 1999: A xw jZ James Axtell James Whittenfmrg Kris Lane, Latin American History TABLE OF CONTENTS Page ACKNOWLEDGEMENTS iv ABSTRACT v INTRODUCTION 2 CHAPTER ONE: THE TEACHER 10 CHAPTER TWO: THE STUDENTS 28 CONCLUSION 51 BIBLIOGRAPHY 63 iii ACKNOWLEDGEMENTS I would like to express my thanks to Professor James Axtell for his thoughtful criticism and patient guidance through the research and writing stages of this essay.
    [Show full text]
  • Les Amérindiens Domiciliés Et Le Protestantisme Au Xviiie Siècle : Eleazar Wheelock Et Le Dartmouth College
    18 Historical Studies in Education / Revue d’histoire de l’éducation articles / articles Les Amérindiens domiciliés et le protestantisme au XVIIIe siècle : Eleazar Wheelock et le Dartmouth College Jean-Pierre Sawaya RÉSUMÉ Cet article étudie les stratégies élaborées au XVIIIe siècle par Eleazar Wheelock, le président fondateur du Dartmouth College, pour diffuser le protestantisme dans la vallée du Saint- Laurent et la participation des Amérindiens au projet presbytérien dans la province de Québec. En 1772, Wheelock forge une singulière alliance avec des chefs amérindiens pour introduire des missionnaires et des séminaristes dans les communautés autochtones puis recruter des en- fants pour les éduquer et les instruire à Hanover (New Hampshire). Malgré les tentatives du clergé catholique-romain pour contrôler ces échanges, les Iroquois, les Abénaquis et les Hurons collaborent. Les protestants s’installent à Kahnawake et Odanak pour apprendre les langues et les coutumes indiennes, instaurent une école pour y enseigner l’anglais et prêcher l’Évangile et recrutent des enfants pour le premier pensionnat fréquenté par les Amérindiens du Québec, l’école industrielle et résidentielle de la Moor’s Indian Charity School du Dartmouth College. ABStract This article examines the strategies developed by Eleazar Wheelock, the founding president of Dartmouth College, to spread Protestantism in the St. Laurence Valley and secure Aboriginal support for Presbyterianism in Quebec. In 1772, Wheelock forged a unique alliance with Aboriginal leaders that permitted the entry of missionaries and seminarians into their com- munities and the recruitment of children for education and religious instruction in Hanover, New Hampshire. Despite attempts by the Roman Catholic clergy to control these exchanges, the Iroquois, the Abenakis, and the Hurons all collaborated with Wheelock.
    [Show full text]
  • The Wheelock Family of Charlton, Massachusetts
    The Wheelock Family of Charlton, Massachusetts Compiled by Roderick Beebe Sullivan, Jr June 2020 Copyright © 2020 By Roderick B. Sullivan, Jr www.WheelockGenealogy.com All Rights Reserved Table of Contents Acknowledgements ....................................................................................... 4 Introduction ................................................................................................... 6 Early History ............................................................................................. 6 The Great Sickness .................................................................................. 6 The Revolutionary War ............................................................................. 7 Post War Migrations ................................................................................. 7 Reverend Ralph Wheelock, Immigrant Ancestor .......................................... 10 Descendants of Jonathan Wheelock ............................................................ 26 Descendants of Paul Wheelock .................................................................... 71 Descendants of David Wheelock .................................................................. 201 Other Wheelock Families in Charlton ........................................................... 257 Gallery of Historic Northside Locations ......................................................... 263 Sources and Endnotes .................................................................................. 267 Name Index ..................................................................................................
    [Show full text]
  • Eighteenth-Century Writers of Color and the First Great Awakening. (2014) Directed by Dr
    PISANO, ANDREW MICHAEL, Ph.D. “To Speak For Myself”: Eighteenth-Century Writers of Color and the First Great Awakening. (2014) Directed by Dr. Karen Weyler, 197 pp. This dissertation contends that the first religious Great Awakening of the eighteenth century provided colonial American and early Republic writers of color with an ideological catalyst that helped them define themselves and their communities’ sense of pride, purpose, and continuance. My project examines a literate group of South Carolina slaves, free black itinerant preacher John Marrant, and Mohegan minister Samson Occom. By considering how these marginalized writers and revivalists shaped and inspired textual forms of representation, I expand the boundaries of early Black Atlantic literary studies and understandings of Mohegan resistance to colonial religious and cultural surveillance. Highlighting these writers’ adaption of and engagement with the cultural norms and literary genres of the Great Awakening and New Light Stir further nuances our knowledge of how oppressed writers of color asserted themselves as vital, imaginative agents of social justice. “TO SPEAK FOR MYSELF”: EIGHTEENTH-CENTURY WRITERS OF COLOR AND THE FIRST GREAT AWAKENING by Andrew Michael Pisano A Dissertation Submitted to the Faculty of The Graduate School at The University of North Carolina at Greensboro in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Greensboro 2014 Approved by _______________________________ Committee Chair © 2014 Andrew Michael Pisano To my wife, Kristina Pisano Your continual love, faith, and support saw me through ii APPROVAL PAGE This dissertation has been approved by the following committee of the Faculty of The Graduate School at The University of North Carolina at Greensboro.
    [Show full text]
  • Faith, Reason, and Vocation
    The Conference 2011 Wheelock integrating faith, reason, and vocation Saturday, May 7 Located at Dartmouth College’s Tuck School of Business www.wheelockconference.org 7 May 2011 The Dartmouth Apologia and The Eleazar Wheelock Society present The Wheelock Conference Integrating Faith, Reason, and Vocation Welcome We at the Dartmouth Apologia and the Eleazar Wheelock Society believe that the Christian worldview offers a rational, viable, and liberating foun- dation for integrating faith, learning, and life. In these organizations, we seek to: - elevate reason and academic rigor - stimulate constructive dialogue about faith - encourage ethical development in service and leadership - engage students, faculty, alumni, and community members in a network of mutually beneficial relationships, personal and professional We support students in the exploration of Christian thought, integrating life and learning, ethics and vocation, faith and reason. We develop learn- ing opportunities anchored in scholarly inquiry, historical accuracy, and critical thought. We believe that these opportunities will create an envi- ronment of intellectual curiosity and the authentic pursuit of truth. Stu- dents on the Dartmouth campus are already discovering the implications of the Christian faith on life’s moral, vocational, and civic dimensions. In April 2010, we hosted the inaugural Wheelock Conference, bring- ing together prominent alumni and leading scholars to share how they integrate faith and reason to find meaning and purpose in their voca- tions. For students, the conference introduced a new kind of dialogue, one that engages the heart and mind together. This year, we hope to expand on this beginning by offering new sessions and extended time for networking and interaction, and engaging participants from across the Dartmouth community.
    [Show full text]
  • Jonathan Edwards, Pastor: Minister and Congregation in the Eighteenth-Century Connecticut Valley
    University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1977 Jonathan Edwards, pastor: minister and congregation in the eighteenth-century Connecticut Valley. Patricia J. Tracy University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Tracy, Patricia J., "Jonathan Edwards, pastor: minister and congregation in the eighteenth-century Connecticut Valley." (1977). Doctoral Dissertations 1896 - February 2014. 1358. https://scholarworks.umass.edu/dissertations_1/1358 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. JONATHAN EDWARDS, PASTOR: MINISTER AND CONGREGATION IN THE EIGHTEENTH-CENTURY CONNECTICUT VALLEY A Dissertation Presented by PATRICIA JUNEAU TRACY Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY August 1977 History JONATHAN EDWARDS, PASTOR: MINISTER AND CONGREGATION IN THE EIGHTEENTH-CENTURY CONNECTICUT VALLEY A Dissertation Presented by PATRICIA JUNEAU TRACY Approved as to style and content by: Stephen Nissenbaum, Chairperson of Committee Gerald McFarland, Chairman Department of History i v ABSTRACT Jonathan Edwards, Pastor: Minister and Congregation in the Eighteenth-Century Connecticut Valley (September, 1977) Patricia Juneau Tracy, A.B., Smith College M.A., Ph.D., University of Massachusetts Directed by: Professor Stephen Nissenbaum Although renowned as a theologian, Jonathan Edwards was nevertheless a failure in the most essential task of the mini stry--persuading his congregation to share his vision.
    [Show full text]
  • Jonathan Edwards, Pastor: Minister and Congregation in the Eighteenth-Century Connecticut Valley. Patricia J
    University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1977 Jonathan Edwards, pastor: minister and congregation in the eighteenth-century Connecticut Valley. Patricia J. Tracy University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Tracy, Patricia J., "Jonathan Edwards, pastor: minister and congregation in the eighteenth-century Connecticut Valley." (1977). Doctoral Dissertations 1896 - February 2014. 1358. https://scholarworks.umass.edu/dissertations_1/1358 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. JONATHAN EDWARDS, PASTOR: MINISTER AND CONGREGATION IN THE EIGHTEENTH-CENTURY CONNECTICUT VALLEY A Dissertation Presented by PATRICIA JUNEAU TRACY Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY August 1977 History JONATHAN EDWARDS, PASTOR: MINISTER AND CONGREGATION IN THE EIGHTEENTH-CENTURY CONNECTICUT VALLEY A Dissertation Presented by PATRICIA JUNEAU TRACY Approved as to style and content by: Stephen Nissenbaum, Chairperson of Committee Gerald McFarland, Chairman Department of History i v ABSTRACT Jonathan Edwards, Pastor: Minister and Congregation in the Eighteenth-Century Connecticut Valley (September, 1977) Patricia Juneau Tracy, A.B., Smith College M.A., Ph.D., University of Massachusetts Directed by: Professor Stephen Nissenbaum Although renowned as a theologian, Jonathan Edwards was nevertheless a failure in the most essential task of the mini stry--persuading his congregation to share his vision.
    [Show full text]
  • Download Download
    Reviving Manhood: Algonquian Masculinity and Christianity Following the First Great Awakening in Southern New England ALANNA RICE Queen’s University On what he described as a “stormy and very uncomfortable day” in September of 1772, Mohegan minister Samson Occom stood before a crowd of thousands at the First Congregational Church in New Haven, Connecticut and delivered the execution sermon for Moses Paul, a Wampanoag man slated to be hanged later that day. Preaching on the “wages of sin” and the “gift of God” found in the sixth chapter of the book of Romans, Occom addressed the multicultural flock that had come to witness the hanging as a sinful people before God and as needful of the gift of redemption. Effectively leveling the racial hierarchy and social divisions that marked the colonial world in which he lived, Occom charged that all “impenitent sinners,” whether “rich or poor,” “bond or free,” or “Negroes, Indians, [or] English” all “must go to hell together, for the wages of sin is death.” Refusing to leave the crowd at a place of spiritual despair, Occom went on to offer his listeners, along with the condemned man, the gift of salvation made possible by Jesus Christ, whom the Mohegan minister insisted “has the power to save, and to give life.” Identifying Moses Paul as the “bone of my bone, and flesh of my flesh,” Occom not only beseeched the Wampanoag man to make this “the day of salvation” and to “believe in the Lord Jesus Christ,” but he also called on the crowd of witnesses to recognize their own role in bringing Paul to this place of execution.
    [Show full text]
  • Piety, Politics, and Profit : American Indian Missions in the Colonial
    Piety, politics, and profit : American Indian missions in the colonial colleges by Irvin Lee Wright A thesis submitted in partial fulfillment of the requirements for the degree of Doctor of Education Montana State University © Copyright by Irvin Lee Wright (1985) Abstract: The royal charters which sanctioned the settlement of the American colonies invariably expressed as their primary purpose the propagation of Christianity among the American Indians. Throughout the colonial period, the English viewed education as a primary means to accomplish this pious mission. The purpose of this study was to examine critically the educational Indian missions in the colonial colleges. In doing so, this investigation employed ethnohistorical perspectives and methodology in examining the institutional experiments at Henrico, Virginia, Harvard College, the College of William and Mary, and Dartmouth College, spanning a period from the early seventeenth to the late eighteenth centuries. The study found that, while the colonial educators professed their own piety as if this were their singular motivation, they capitalized on the charitable impulses of the pious English and on the opportunities which the charity presented in furthering other political and economic interests. This investigation also established that mixed motives led to diversions from the purposes for which money had been collected and further that this was a primary cause of the ultimate failure of these/ educational experiments. In revealing that missions in the colonial colleges were not expressions of unblemished piety, this study has confronted the declarations espoused in the early records and much of the later historical literature, thus enhancing the growing body of ethnohistorical scholarship on Indian-white relations during the colonial period, while simultaneously offering a fresh insight into the origins of higher education in America.
    [Show full text]
  • The Great Awakening: Its Impact on American Higher Education
    KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4 The Great Awakening: Its Impact on American Higher Education PARK Hyung-Jin, Ph.D. Associate Professor, Mission History, Torch Trinity Graduate University, South Korea I. Introduction II. Two Old Posts of American Higher Education: Harvard and Yale III. The Germ of the Educational Awakening IV. The Great Awakening: The Road to the Educational Awakening V. Educational Ideals of the Great Awakening: Piety and Learning VI. Features of the Educational Awakening VII. Summary and Conclusion Korea Presbyterian Journal of Theology Vol. 52 No. 4 (2020. 11), 63-96 DOI: 10.15757/kpjt.2020.52.4.003 64 KOREA PRESBYTERIAN JOURNAL OF THEOLOGY Vol. 52 No. 4 Abstract In the history of faith in America, the Great Awakening, started from 1720s, marked a milestone in American church history with its awakening message on repentance and new birth to the dormant churches in America where many moved for religious freedom and settled down with the Puritan ideal. The Great Awakening is a revival movement which not only brought quickening the churches but also splitting the churches that was caused by different attitudes towards revival movement. Among the two existing old posts, Harvard, established in 1636 with Puritan ideal, was abandoning orthodox Trinitarianism and embracing Unitarianism; Yale, with its opposition to revivalism, was dismissing those students who welcomed revivalism. Revivalism, the spiritual currents of that times, and its demand of new ministers to spread the fervor of the revivalism prompted those ministers who felt the need of new educational institution overcoming the apathy of the two old posts to found the new schools.
    [Show full text]
  • On the Hill: a Bicentennial History of Hamilton College by Maurice Isserman, the James L
    On the Hill: A Bicentennial History of Hamilton College By Maurice Isserman, the James L. Ferguson Professor of History Chapter 1 To a traveller passing through the Oriskany Valley in the year 1785, the country presented all the indications of an unbroken wilderness. His path was an Indian trail. If he ascended the hill on the west, he looked down upon a sea of forests undulating over the knolls and slopes which diversify the valley, and up the amphithe- atre of hills which rise on the east and south. Here and there he saw little wreaths of smoke curling up from Indian wigwams, and perhaps through openings in the trees he caught an occasional glimmer of the Oris- kany. Beyond all were the Trenton hills, as blue and serene as now. — AMOS D. GRIDLEY, Class of 1839, History of the Town of Kirkland, New York (1874) In July 1793, the Reverend Samuel Kirkland, a resident of a newly established community in Central New York, attended the ordination of a local Protestant minister. It had been six years since the founding of what was then called Clinton settlement and four years since Kirkland moved into a small log cabin at the base of the hill overlooking Oriskany Creek. For nearly a quarter-century prior to moving to Clinton, he had served as a missionary to the Oneida Indian tribe, whose principal settlement was 15 miles to the west. He found it heartening, he wrote in his journal, that: “this place, which six years ago was in a state of nature, a mere wilderness should so suddenly ap- pear like the garden of Eden, the fields around us whitening for harvest or clad with verdure.
    [Show full text]
  • The Life Course of Indian Value Adaptation for Eleazar Wheelock's Indian Scholars
    University of New Hampshire University of New Hampshire Scholars' Repository Doctoral Dissertations Student Scholarship Spring 1998 "The tawnee family": The life course of Indian value adaptation for Eleazar Wheelock's Indian scholars Stacy Lynn S Hogsett University of New Hampshire, Durham Follow this and additional works at: https://scholars.unh.edu/dissertation Recommended Citation Hogsett, Stacy Lynn S, ""The tawnee family": The life course of Indian value adaptation for Eleazar Wheelock's Indian scholars" (1998). Doctoral Dissertations. 2014. https://scholars.unh.edu/dissertation/2014 This Dissertation is brought to you for free and open access by the Student Scholarship at University of New Hampshire Scholars' Repository. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of University of New Hampshire Scholars' Repository. For more information, please contact [email protected]. INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. H ie quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps.
    [Show full text]